---
title: "Commentary Critical and Explanatory on the Whole Bible -  Jeremiah 10"
description: "CHAPTER 10   :-. CONTRAST BETWEEN THE
IDOLS AND JEHOVAH.
THE PROPHET"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/10"
---

CHAPTER 10

. CONTRAST BETWEEN THE
IDOLS AND JEHOVAH.
THE PROPHET'S
LAMENTATION AND PRAYER.

**1. Israel**—the Jews, the
surviving representatives of the nation.

**2.** EICHORN
thinks the reference here to be to some celestial portent which had
appeared at that time, causing the Jews' dismay. Probably the
reference is general, namely, to the Chaldeans, famed as astrologers,
through contact with whom the Jews were likely to fall into the same
superstition.
**way**—the precepts or
ordinances ([Leviticus 18:3](../../../kjv/leviticus/18/3); [Acts 9:2](../../../kjv/acts/9/2)).
**signs of heaven**—The
Gentiles did not acknowledge a Great First Cause: many thought events
depended on the power of the stars, which some, as PLATO,
thought to be endued with spirit and reason. All heavenly phenomena,
eclipses, comets, &c., are included.
***one*****cutteth a
tree,** &c.—rather, "It (that which they busy themselves
about: a sample of their 'customs') is a tree cut out of the forest"
[MAURER].

**4. fasten . . . move not**—that
is, that it may stand upright without risk of falling, which the god
(!) would do, if left to itself ().

**5. upright**—or, "They are
of turned work, resembling a palm tree" [MAURER].
The point of comparison between the idol and the palm is in the
pillar-like uprightness of the latter, it having no branches except
at the top.
**speak not**— ().
**cannot go**—that is, walk
([Psalms 115:7](../../../kjv/psalms/115/7); [Isaiah 46:1](../../../kjv/isaiah/46/1);
[Isaiah 46:7](../../../kjv/isaiah/46/7)).
**neither . . . do good**—
([Isaiah 41:23](../../../kjv/isaiah/41/23)).

**6. none**—literally, "no
particle of nothing": nothing whatever; the strongest possible
denial ([Exodus 15:11](../../../kjv/exodus/15/11); [Psalms 86:8](../../../kjv/psalms/86/8);
[Psalms 86:10](../../../kjv/psalms/86/10)).

**7.** ().
**to thee doth it appertain**—to
Thee it properly belongs, namely, that Thou shouldest be "feared"
(taken out of the previous "fear Thee") (compare ). He alone is the *becoming* object of worship. To
worship any other is unseemly and an infringement of His inalienable
prerogative.
**none**—nothing whatever
(see on [Jeremiah 10:1](../../../kjv/jeremiah/10/1); [Jeremiah 10:1](../../../kjv/jeremiah/10/1)).

**8. altogether**—rather, "all
alike" [MAURER]. Even
the so-called "wise" men () of the Gentiles are on a level with the *brutes* and
"foolish," namely, because they connive at the popular
idolatry (compare ). Therefore, in Daniel and Revelation, the world power is
represented under a bestial form. Man divests himself of his true
humanity, and sinks to the level of the *brute,* when he severs
his connection with God ([Psalms 115:8](../../../kjv/psalms/115/8);
[Jonah 2:8](../../../kjv/jonah/2/8)).
**stock is a doctrine of
vanities**—The stock (put for the worship of *all idols
whatever,* made out of a stock) speaks for itself that the whole
theory of idolatry is vanity ([Jonah 2:8](../../../kjv/jonah/2/8)). CASTALIO
translates, "the very wood itself confuting the vanity" (of
the idol).

**9.** Everything connected with
idols is the result of human effort.
**Silver spread**—(See on
; ).
**Tarshish**—Tartessus, in
Spain, famed for precious metals.
**Uphaz**— (). As the *Septuagint* in the *Syrian Hexapla* in
the *Margin,* THEODOTUS,
the *Syrian* and *Chaldee versions* have "*Ophir,*"
GESENIUS thinks "Uphaz"
a colloquial corruption (one letter only being changed) for "Ophir."
Ophir, in [Genesis 10:29](../../../kjv/genesis/10/29), is
mentioned among Arabian countries. Perhaps Malacca is the country
meant, the natives of which still call their gold mines Ophirs.
HEEREN thinks Ophir the
general name for the rich countries of the south, on the Arabian,
African, and Indian coasts; just as our term, East Indies.
**cunning**—skilful.

**10. true God**—literally, "God
Jehovah is truth"; not merely *true,* that is, veracious,
but *truth* in the reality of His essence, as opposed to the
"vanity" or emptiness which all idols are ([Jeremiah 10:3](../../../kjv/jeremiah/10/3);
[Jeremiah 10:8](../../../kjv/jeremiah/10/8); [Jeremiah 10:15](../../../kjv/jeremiah/10/15);
[2 Chronicles 15:3](../../../kjv/2-chronicles/15/3); [Psalms 31:5](../../../kjv/psalms/31/5);
[1 John 5:20](../../../kjv/1-john/5/20)).
**living God**— ([John 5:26](../../../kjv/john/5/26);
[1 Timothy 6:17](../../../kjv/1-timothy/6/17)). He hath life *in
Himself* which no creature has. All else "live in Him"
([Acts 17:28](../../../kjv/acts/17/28)). In contrast to
*dead* idols.
**everlasting**— ([Acts 17:28](../../../kjv/acts/17/28)). In contrast to the *temporary* existence of all
other objects of worship.

**11.** This verse is in *Chaldee,*
Jeremiah supplying his countrymen with a formula of reply to Chaldee
idolaters in the tongue most intelligible to the latter. There may be
also derision intended in imitating their barbarous dialect.
ROSENMULLER objects to
this view, that not merely the words put in the mouths of the
Israelites, but *Jeremiah's* own introductory words, "Thus
shall ye say to them," are in *Chaldee,* and thinks it to
be a *marginal* gloss. But it is found in all the oldest
versions. It was an old *Greek* saying: "Whoever thinks
himself a god besides the one God, let him make another world"
([Psalms 96:5](../../../kjv/psalms/96/5)).
**shall perish**— ([Isaiah 2:18](../../../kjv/isaiah/2/18);
[Zechariah 13:2](../../../kjv/zechariah/13/2)).
**these heavens**—the
speaker pointing to them with his fingers.

**12.** Continuation of , after the interruption of the thread of the discourse in
[Jeremiah 10:11](../../../kjv/jeremiah/10/11) ([Psalms 136:5](../../../kjv/psalms/136/5);
[Psalms 136:6](../../../kjv/psalms/136/6)).

**13.** Literally, "At the
voice of His giving forth," that is, when He thunders. ([Job 38:34](../../../kjv/job/38/34);
[Psalms 29:3-5](../../../kjv/psalms/29/3-5)).
**waters**— ([Psalms 29:3-19](../../../kjv/psalms/29/3-19)) —above the firmament; heavy rains accompany thunder.
**vapours . . . ascend**—
([Psalms 135:7](../../../kjv/psalms/135/7)).
**treasures**—His stores.

**14. in his knowledge**—"is
rendered brutish *by* his skill," namely, in idol-making
([Jeremiah 10:8](../../../kjv/jeremiah/10/8); [Jeremiah 10:9](../../../kjv/jeremiah/10/9)).
Thus the parallel, "confounded *by* the graven image,"
corresponds (so [Jeremiah 51:17](../../../kjv/jeremiah/51/17)).
Others not so well translate, "*without* knowledge,"
namely, of God (see [Isaiah 42:17](../../../kjv/isaiah/42/17);
[Isaiah 45:16](../../../kjv/isaiah/45/16); [Hosea 4:6](../../../kjv/hosea/4/6)).

**15. errors**—deceptions; from a
*Hebrew* root, "to stutter"; then meaning "to
mock."
**their visitation they**—When
God shall punish the idol-worshippers (namely, by Cyrus), the idols
themselves shall be destroyed [ROSENMULLER]
([Jeremiah 10:11](../../../kjv/jeremiah/10/11)).

**16. portion**—from a *Hebrew*
root, "to divide." God is *the all-sufficient Good* of
His people ([Numbers 18:20](../../../kjv/numbers/18/20); [Psalms 16:5](../../../kjv/psalms/16/5);
[Psalms 73:26](../../../kjv/psalms/73/26); [Lamentations 3:24](../../../kjv/lamentations/3/24)).
**not like them**—not like
the idols, a vain object of trust ([Lamentations 3:24](../../../kjv/lamentations/3/24)).
**former of all things**—the
Fashioner (as a potter, [Isaiah 64:8](../../../kjv/isaiah/64/8))
of the universe.
**rod of his inheritance**—The
portion marked off as His inheritance by the measuring *rod*
([Ezekiel 48:21](../../../kjv/ezekiel/48/21)). As He is their
portion, so are they His portion ([Ezekiel 48:21](../../../kjv/ezekiel/48/21)). A reciprocal tie (compare [Jeremiah 51:19](../../../kjv/jeremiah/51/19);
[Psalms 74:2](../../../kjv/psalms/74/2), *Margin*). Others
make "rod" refer to the tribal rod or scepter.

**17. wares**—thine effects or
movable goods ([Ezekiel 12:3](../../../kjv/ezekiel/12/3)).
Prepare for migrating as captives to Babylon. The address is to
Jerusalem, as representative of the whole people.
**inhabitant of the
fortress**—rather, "*inhabitress* of the fortress."
Though thou now seemest to *inhabit* an impregnable *fortress,*
thou shalt have to remove. "The land" is the champaign
region opposed to the "fortified" cities. The "fortress"
being taken, the whole "land" will share the disaster.
HENDERSON translates,
"Gather up thy *packages* from the ground."
ROSENMULLER, for
"fortress," translates, "siege," that is, the
besieged city. The various articles, in this view, are supposed to be
lying about in confusion on the ground during the siege.

**18. sling out**—expressing the
violence and suddenness of the removal to Babylon. A similar image
occurs in [Jeremiah 16:13](../../../kjv/jeremiah/16/13); [1 Samuel 25:29](../../../kjv/1-samuel/25/29);
[Isaiah 22:17](../../../kjv/isaiah/22/17); [Isaiah 22:18](../../../kjv/isaiah/22/18).
**at this once**—at this
time, now.
**find it so**—find it by
experience, that is, feel it ([Isaiah 22:18](../../../kjv/isaiah/22/18)). MICHAELIS
translates, "I will bind them together (as in a sling) that they
may reach the goal" (Babylon). *English Version* is best:
"that they may find it so as I have said" ([Numbers 23:19](../../../kjv/numbers/23/19);
[Ezekiel 6:10](../../../kjv/ezekiel/6/10)).

**19.** Judea bewails its calamity.
**wound**—the stroke I
suffer under.
**I must bear**—not humble
submission to God's will ([Micah 7:9](../../../kjv/micah/7/9)),
but sullen impenitence. Or, rather, it is prophetical of their
ultimate acknowledgment of their guilt as the cause of their calamity
([Lamentations 3:39](../../../kjv/lamentations/3/39)).

**20. tabernacle is spoiled**—metaphor
from the tents of nomadic life; as these are taken down in a few
moments, so as not to leave a vestige of them, so Judea ().
**cords**—with which the
coverings of the tent are extended.
**curtains**—tent-curtains.

**21. pastors**—the rulers, civil
and religious. This verse gives the cause of the impending calamity.

**22. bruit**—rumor of invasion.
The antithesis is between the *voice of God* in His prophets to
whom they turned a deaf ear, and the *cry of the enemy,* a new
teacher, whom they must hear [CALVIN].
**north country**—Babylon
([Jeremiah 1:15](../../../kjv/jeremiah/1/15)).

**23.** Despairing of influencing
the people, he turns to God.
**way of man not in himself**—
([Proverbs 16:1](../../../kjv/proverbs/16/1); [Proverbs 20:24](../../../kjv/proverbs/20/24);
[James 4:13](../../../kjv/james/4/13); [James 4:14](../../../kjv/james/4/14)).
I know, O Jehovah, that the march of the Babylonian conqueror against
me (Jeremiah identifying himself with his people) is not at his own
discretion, but is overruled by Thee ([James 4:14](../../../kjv/james/4/14); compare [Jeremiah 10:19](../../../kjv/jeremiah/10/19)).
**that walketh**—when he
walketh, that is, sets out in any undertaking.
**direct . . . steps**—to
give a prosperous issue to ([Jeremiah 10:19](../../../kjv/jeremiah/10/19)).

**24, 25.** Since I (my nation) must
be corrected (justice requiring it because of the deep guilt of the
nation), I do not deprecate all chastisement, but pray only for
moderation in it ([Jeremiah 30:11](../../../kjv/jeremiah/30/11);
[Psalms 6:1](../../../kjv/psalms/6/1); [Psalms 38:1](../../../kjv/psalms/38/1));
and that the full tide of Thy fury may be poured out on the heathen
invaders for their cruelty towards *Thy* people. [Psalms 79:6](../../../kjv/psalms/79/6);
[Psalms 79:7](../../../kjv/psalms/79/7), a psalm to be referred
to the time of the captivity, its composer probably repeated this
from Jeremiah. The imperative, "Pour out," is used instead
of the future, expressing vividly the *certainty* of the
prediction, and that the word of God itself effects its own
declarations. Accordingly, the Jews were restored after *correction;*
the Babylonians were utterly extinguished.
**know thee . . . call . . . on
thy name**—*Knowledge* of God is the beginning of piety;
*calling* on Him the fruit.
**heathen . . . Jacob**—He
reminds God of the distinction He has made between His people whom
*Jacob* represents, and the heathen aliens. *Correct* us as
Thy adopted sons, the seed of Jacob; destroy them as outcasts
([Zechariah 1:14](../../../kjv/zechariah/1/14); [Zechariah 1:15](../../../kjv/zechariah/1/15);
[Zechariah 1:21](../../../kjv/zechariah/1/21)).

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